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421.
Andrés Moles 《Res Publica》2007,13(1):53-75
One of the strongest defences of free speech holds that autonomy requires the protection of speech. In this paper I examine
five conditions that autonomy must satisfy. I survey recent research in social psychology regarding automatic behaviour, and
a challenge to autonomy is articulated. I argue that a plausible strategy for neutralising some of the autonomy-threatening
automatic responses consists in avoiding the exposure to the environmental features that trigger them. If this is so, we can
good autonomy-based pro tanto reasons for controlling exposure to certain forms of speech.
Earlier drafts of this paper were presented in the 2005 Warwick Graduate Conference in Political theory, the 2005 ALSP Conference
at the University of Strathclyde, and the Discussion Group of Political Theory at Warwick University. I am grateful for the
many comments received on those occasions, especially to Peter Jones, Graham Long, Glen Newey, Fabienne Peter, Jonathan Seglow
and Will Smith. Two anonymous referees for Res Publica gave me helpful comments that benefited the argument defended here. Especial thanks are due to Matthew Clayton and Susan
Hurley who provided me with detailed written comments and fruitful discussion. 相似文献
422.
423.
The radical forms of naturalistic epistemology look more like revolutionary manifestos than a reasonable alternatives. A modest
form of naturalism is worth promoting. This modest form can cooperate with hermeneutics to solve epistemic problems, and therefore
wins the title of cooperative naturalism, and benefits from the hermeneutic account of experience. Cooperative naturalism
somewhat bridges the gap between analytic and continental philosophy.
Translated by Wang Huaping from Ziran Bianzhengfa Tongxun 自然辩证法通讯 (Journal of Dialectics of Nature), 2006, (4): 31–36 相似文献
424.
The recent trend in institutional communication research seems to foster the image of the University as a private organization significantly oriented towards a policy of customer satisfaction. Following the concept of organizational culture, institutional settings too are conceived as organizational contexts, where discourse is a privileged vehicle to convey and spread values, traditions and artifacts, both through internal and external communication practices. Thus, within academic discourse organizational culture is shaped and perpetuated by specific devices of rhetorical argumentation. The corpus of data consists of two different examples of academic discourse: the self promotional endorsement letters of the academic candidates to the chancellor’s position on occasion of the elections and the inaugural speeches proclaimed by the chancellors in charge during the opening celebration of the academic year. The first kind of academic discourse could be meant as an example of political discourse since the candidates use communication strategically and manipulate their academic membership as a rhetorical device to support their aims. On the other hand, the second example is a mere celebration of academic culture which through linguistic rituals recalls and perpetuates the basic values of this microcosm. The data have been analysed with the critical discourse analysis and diatextual analysis which pay particular attention to the context of speech. Moreover, attention has been focused on the metaphors and on the meta-discursive cues. The results show that although with different purposes academic discourse use similar discursive and rhetorical strategies as both belong to the same organization. 相似文献
425.
John J. Carvalho 《Zygon》2006,41(1):113-124
Abstract. Understanding the structure of a scientific world view is important for the dialogue between science and religion. In this essay, I define comprehensive worldview and distinguish it from the more focused non comprehensive worldview. I explain that scientists and the public at large agree that modern research works in a scientific as opposed to nonscientific worldview. I give some of the essential elements of any scientific worldview that differentiate it from nonscientific ones. These elements are the general pre suppositions of science, the methods of science, and the articles of justification for the conclusions science puts forward. I question whether a scientific worldview can allow philosophical and theological tenets, which might appear to stand opposed to scientific paradigms, and conclude that the answer lies in the scope of its comprehensiveness. 相似文献
426.
用批判性思维方法解决烧伤护理实践中的问题 总被引:1,自引:1,他引:0
批判性思维是护理界越来越注重培养并予运用的思维方法。在烧伤护理实践中用批判性思维方法解决临床护理实际问题,护理人员应正确理解批判性思维的概念并培养批判性思维能力、应具备良好的职业道德和敬业精神,最终能将批判性思维正确运用于护理程序的每一个步骤中。 相似文献
427.
Tibor Fabiny 《Dialog》2006,45(1):44-54
Abstract: Martin Luther called himself “God's court‐jester”. He saw history as one of the “masks of God,” and he understood God as hiding Godself often behind the mask of the Devil. Luther developed a paradoxical theology, a theology of the cross, that is surprisingly compatible in certain respects with the paradoxical artistic vision of Shakespeare, especially in Hamlet, King Lear and Measure for Measure. Crucial motifs of Luther's theology—the hidden God, indirect revelation, revelation by concealment, revelation under the opposite, the “strange acts of God,” God's “rearward parts”(posteriora), and suffering (Anfechtungen and melancholy)—resonate with certain latent, even if at times blasphemeous, theological motifs and themes in Shakespeare. They also resonate with the experience of the Lutheran church in Hungary both in its past under communism and today in post‐communist Hungary. 相似文献
428.
Nancy Vansieleghem 《Studies in Philosophy and Education》2006,25(1-2):175-190
In accordance with Progressivism, Matthew Lipman, introduced an educational model for renewal and change by means of the child.
With his Philosophy for Children programme he wished to offer an alternative for the intellectualistic oriented education
which silenced children. The answer to the search for freedom and change, Lipman finds in the symbioses between ‘Philosophy’
and ‘Children’. Philosophy expressed in critical thinking and communication, was the basis to emancipate the child from the
oppression of the adult and to cause change. According to Lipman the main purpose of philosophy is to free every individual
from determination. This plea is being elaborated by dialogue. The main issue of our paper concerns the question whether Lipman’s
alternative ‘Philosophy for Children’ can fulfil the promise of change and freedom. To answer this question we will investigate
thoroughly where dialogue and change in Philosophy for Children stand for. Finally we will propose another perspective of
dialogue. A dialogue stressed on listening. Listening to how the world appears to us and how we appear to ourselves.
Nancy Vansieleghem is working on a Ph.D. in Philosophy of Education at the Department of Education at the University of Gent,
Belgium. Her main area of research is philosophy of dialogue and public space. 相似文献
429.
Ann M. Michaud 《Zygon》2010,45(4):905-920
John Haught has awarded the debates between religion (Christianity in particular) and science a central place in his ongoing corpus of work. Seeking to encourage and enhance the conversation, Haught both critiques current positions and offers his own perspective as a potential ground for continuing the discussion in a fruitful manner. This essay considers Haught's primary criticisms of the voices on both sides of the debate which his work connotes as polarizing or conflating the debate. It also extrudes from Haught's work themes that provide alternative visions. The essay concludes with two questions for further consideration. 相似文献
430.